Nonconceptual Cognition of Voidness by Shravaka, Pratyekabuddha, and Bodhisattva Aryas According to the Four Tibetan Traditions

When shravaka, pratyekabuddhas, or bodhisattvas gain nonconceptual cognition of the four noble
truths, they become aryas (highly realized beings, noble ones). They achieve a seeing pathway mind
(path of seeing). According to Madhymaka, within the context of the four noble truths, all three
aryas gain nonconceptual cognition not only of a lack of an impossible “soul” of persons (gang-zag-gi bdag-med, selflessness of persons), they gain nonconceptual cognition of a
lack of an impossible “soul” of all phenomena (chos-kyi bdag-med, selflessness of phenomena). That second lack is usually referred to as
a voidness (emptiness). The various Tibetan Buddhist traditions differ, however, as to the
understanding of voidness that each of the three types of practitioner achieves when becoming an
arya.

According to Tsongkhapa’s (Tsong-kha-pa Blo-bzang grags-pa) presentation of Gelug Prasangika and the Eighth Karmapa
Mikyo-dorjey’s (Kar-ma-pa brgyad-pa Mi-bskyod rdo-rje) presentation of KarmaKagyu Prasangika, shravaka,
pratyekabuddha and bodhisattva aryas have the same nonconceptual cognition of voidness. It is the
voidness of all phenomena – namely, the nonimplicative negation (med-dgag, absolute absence) of truly established existence. Here, truly established
existence includes all four extremes of truly established existence, nonexistence, both, or
neither.

The Eighth Karmapa, however, asserts that shravaka and pratyekabuddha aryas have this
nonconceptual cognition of the voidness of only the five aggregate factors of experience (phung-po lnga, Skt.
panca skandha; five aggregates), the twelve stimulators of cognition (skye-mched bcu-gnyis, Skt.
dvadasha ayatana), and eighteen sources of cognition (khams bcu-brgyad, Skt.
ashtadasha dhatu) associated with their own mental continuums, as well as of untaintedtrue pathway minds (zag-med lam-bden; uncontanimated true paths). Tsongkhapa does not stipulate any such
restriction.

According to Gorampa’s (Go-ram-pa bSod-nams seng-ge) presentation of Sakya Madhyamaka, shravaka aryas have
nonconceptual cognition of the voidness of truly established existence of only their own five
aggregates. Here, truly established existence is only the first of the four extremes.

Pratyekabuddha aryas have, in addition, the nonconceptual cognition of the voidness of phenomena
in terms of the Chittamatra assertion concerning forms of physical phenomena being devoid of
arising from different natal sources than the consciousnesses of them.

Bodhisattva aryas have full nonconceptual cognition of the voidness of all phenomena, which is a
voidness beyond words and concepts, beyond all four extremes. Moreover, the nonconceptual
cognitions of lack of impossible “souls” and of voidness that shravaka and pratyekabuddha aryas
achieve are not fully nonconceptual, since only voidnesses that are beyond words and concepts are
known nonconceptually.

According to Mipam’s (‘Ju Mi-pham ‘Jam-dbyangs rnam-rgyal rgya-mtsho) presentation of Nyingma Madhyamaka,
shravaka aryas have nonconceptual cognition of the voidness of their five aggregates being
established as a monolith, lacking temporal and component parts.

Pratyekabuddha aryas have, in addition, half the nonconceptual cognition of the voidness of true
existence of all phenomena, namely only with respect to objects of cognition. They do not have this
with respect to consciousness.

Bodhisattva aryas have full nonconceptual cognition of the voidness of all phenomena, which is a
voidness beyond words and concepts.